Category Archives: Atheism

Lessons from Birmingham

mlkIn April of 1963, Martin Luther King found himself enduring harsh treatment in the Birmingham jail. He had been incarcerated, along with some fellow non-violent protestors, for disobeying a blanket injunction against “parading, demonstrating, boycotting, trespassing and picketing.” He organized these actions in response to a long history of brutal racism and segregation in Alabama as well as a string of broken promises negotiated through more conventional political action.

While in jail, a Negro trustee slipped King a newspaper and he read an article co-written by a group of eight well-intentioned Alabama clergymen. The clergymen acknowledged that social injustice existed, but criticized King and his activities as “unwise and untimely.” They argued that political action should be restricted to the courts and the ballot box; that the protests violated the law; that the demonstrations caused tension; and that it was not the right time for such action.

In response to these “sensible” admonishments for moderation, King began to write a response in the margins of the newspaper and on continued it scraps of paper smuggled in to him. This became his famous “Letter from Birmingham Jail” (read it here). In it, he eloquently refuted their specific criticisms and also shared his feelings about their calls for “moderation.” Regarding well-intentioned white moderates, he wrote this:

I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action …” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. “

King’s observations were not only relevant to the Black struggle, but are still universal in their applicability to any social justice movement whether it be in the area of gender, race, choice, environment, or even atheism. All have been held back by these well-intentioned “supporters.” While the atheist movement (to the extent that one actually exists) is certainly not comparable to the Black experience, we can and should listen to what King said about such movements. Some leaders of the atheist movement today might be tempted to express a similar sentiment to that of King:

I must confess that over the past few years I have been gravely disappointed with the moderate Atheist. They continually offer the very reasonable-sounding counsel of moderation. Now is not the time, they say, this is not the right battle. Action will only make us look angry; it is undignified; it will put off our opponents; it will confirm their impression of us; things will get better if only we don’t make waves; it’s not a big deal; we’re the mature ones. The only thing these moderate atheists really seem to be passionate about is complaining within their safe inner circles and stridently urging inaction. The only thing they seem to be truly militant about is doing nothing.

This in no way suggests that we atheists should be or even need to be “angry.” It is a false choice to suggest that the only alternative to complacency is anger. Like King, we also must find the balance between inaction and extremism. In that same letter he wrote “we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist.”

In regard to accusations of extremism, King pointed out in his letter that all great persons in history were considered extremists. “So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice?

As in other movements, it is up to us atheists to answer that same question both individually and collectively. Will we be extremists for the preservation of the status quo of belief and superstition, or extremists for the promotion of a society based on objective truths and fact-based thinking?

So this is my message, nay my plea, to our moderate atheist “friends” who incessantly criticize atheist actions with calls for “civility and moderation.” You are not actually part of a movement if you are afraid to make waves. Please stop helping or at least get out of our way. It is not our actions that empower others to portray us as extremists. It is your public pleas for moderation that give our opponents the ammunition to use against us all.

And to you atheist leaders, there are and will always be honest disagreements about what actions are too much or ill-advised. But these discussions should be taken offline, not published in the newspapers. If you leaders do not start to talk together more effectively, compete less, publically support each other more, and perhaps even coordinate and cooperate, you will remain the unwitting allies of our opponents. You will continue to make it far too easy for them to divide and conquer, painting the secular group urging inaction as the “nice reasonable atheists who know their place” and the one conducting the action as those “angry uppity atheists.”

My folks are religious but…

TeenBibleSo, you’re in High School, or maybe still in Grade School, and your parents are religious. The problem is… you’re not so much into it. Maybe you dread having to take part in prayers and other religious activities. Maybe you feel pressured to attend bible study or church services or attend a parochial school. Maybe you are ready to erupt at the next comment praising the glory of god or the next critical remark about someone who does not share your family faith.

It is really a tough situation when you’re struggling with reconciling your doubts about god and religion with your love and respect for your parents and family. If you’re wrestling with the urge to make your feelings known to your parents and others, this article is for you.

Having to “play along” with what you consider to be a whole lot of nonsense is not only hard to do, but it feels insincere, deceitful, and even cowardly. We all naturally want to be respected for our own ideas about things. But at the same time, we don’t want to offend, worry, or hurt those closest to us, especially our parents.

So here’s the first thing to understand: you’re not a bad person if you don’t believe in a god. Faith in something that isn’t real doesn’t make you a good person. What you do and how you treat others is all that really matters. Whether or not you believe in some story you are told by people is unimportant, even if they are convinced it is really essential and important.

Second, you should know that you’re not alone or unusual. While most kids do adopt their parents’ views on religion and other things, some just don’t. For whatever reason, they form their own ideas that may or may not align with those of their parents. Many atheists are born and raised in religious families. I was. Some never really buy into their family religion or any religion for that matter. I didn’t. Others grow to reject faith and religion at some point, usually starting around the age of 13 or so when kids start to form their own conclusions about the world around them.

Here is the hard one. Admit to yourself at least that your parents can be wrong. Yes, they are your parents, and you hopefully love and respect them, but anyone can be wrong about anything. When it comes to assessing the validity of a proposition, especially a highly fanciful one, you should respect evidence not people. And unfortunately when it comes to matters of faith even the smartest and wisest and kindest of people are often simply wrong.

Although this may sound a bit harsh, you don’t have any obligation to adopt the beliefs of your parents. While your parents naturally hope that you’ll embrace their deeply held beliefs, you do not need to do so just to please them. No more than you need to embrace their obsession with 70’s rock music. They frankly need to be mature enough to accept that you are an individual and that you are free to make your own decisions about these things. This can be hard for parents, but if they cannot do so, it is their problem.

But realize that if you make your doubts known, there may be repercussions. You may cause hurt feelings. Those who love you may sincerely fear for your soul and redouble their efforts to show you the light. They may communicate their disappointment and worry in a thousand ways, big and small. With the best of intentions, they may impose real restrictions about who you can see and what you can do in an effort to save you from a life of atheism and possibly eternal damnation.

If your family does some of these things, how can and should you respond? Maybe it would be wisest to not even take the risk and just play along to avoid these repercussions and the difficult emotions that “coming out” might invoke.

That of course has to be your decision and yours alone. And the wise choice will depend on both the depth of your feelings and your particular circumstance. Here are some general kinds of situations. One of these might be similar to your own:

  • I don’t really believe in all the same stuff my parents do, and they will respect and accept my own beliefs. I’ll talk to them about it because it would be far more disrespectful and damaging trying to pretend. In fact, my openness might bring us closer in the end.
  • I don’t really believe in all the same stuff my parents do, but it really doesn’t bother me too much. On the other hand, voicing my lack of belief would really upset them. I’ll be content to just play along because it makes them happy and that makes my life easier.
  • I feel very strongly that it’s wrong to pretend I believe in something when I don’t. I can’t live like that. My parents will never be able to accept my rejection of their beliefs, but even if it makes my life more difficult I’d prefer to bear any repercussions than be untrue to myself.

All of these are perfectly reasonable scenarios. The worst situations are when you feel strongly that you are being untrue to yourself by going along with religion or other “new age” kinds of beliefs, but are too fearful to make your feelings known. Or when you do make them known and your family goes to extremes to force you to come around.

In these cases, all you can do is to do your best. Accept that life will be hard and complicated either way, but trust that letting them know your true feelings is probably the better alternative in the end. Many of us have been “black sheep” and we have survived. I did and you will too. And if you’re true to yourself you’ll come out of the experience a stronger, prouder, and better person rather than a weaker and more resentful one.

If and when you do talk to your parents about your lack of faith, remember to be calm, confident, articulate, and resolute. Don’t let them see any doubt as that will only send the message that they must try harder to help bring you around. Remember that your rejection of their beliefs will implicitly reject them, attack their core values, and make them feel that they have failed. But presentation is everything. Remind them how much you love them and respect them even though you do not share their beliefs. No matter what, communicate with love and kindness and respect and they will hopefully reach an easier peace and acceptance of your atheism.

Harris’ Science Fiction

sam-harrisIn his 2011 book, The Moral Landscape: How Science Can Determine Human Values (see here), Sam Harris put forth the assertion that “science can determine human values.” It even says that right in the tagline of the title. He has also explained his thesis in his well-watched Ted Talk (see here) and defended it in various forums.

If Harris had elaborated on how science can inform human values, his might have been an interesting and even provocative enough thesis. But to claim that science can determine human values is a huge overreach that Harris completely fails to justify. And in failing so completely I fear he has done more harm than good.

According to Harris, happiness for the greatest number is the greatest good. Since we can measure happiness, we can use scientific methods to predict the best ways to maximize it. Those then become our ethical and moral goals. Simple right?

But competing desires for happiness cannot usually be fully weighed and resolved analytically. And to the extent they are, they are weighted against very fuzzy and subjective criteria where there are often only bad alternatives. And what about merit? Is everyone’s happiness equally important? Yet according to Harris, all these problems are just technical challenges to be solved by acquiring better happiness data and developing improved optimization algorithms.

More importantly, the very starting premise of happiness maximization is itself an ethical presumption produced not by science but by humans – namely Sam Harris. There are many competing values and there is no agreement that maximizing happiness should be our highest ethical principle. As just one example, it is my sincere opinion that ensuring the long-term habitability of our planet is more important than immediate human happiness.

But I am pretty sure Harris would respond to this by simply claiming that ensuring the habitability of our planet makes us happy and is consistent with his theory.  One need only include future generations in the overall happiness calculus. What Harris consistently attempts to do is to subsume every competing and often exclusive value under an ever-widening definition of happiness. This quickly degrades into absurdity with no help from me.

And this is just one example of how quickly Harris’ thesis breaks down or becomes irrelevant. That Mr. Harris failed utterly to make his case is not just my conclusion, but the apparent consensus of the academic ethical philosophy community. A number of academic papers and commentaries have stated this in no uncertain terms. Whitley Kaufman from the University of Massachusetts published a 2010 review paper in Neuroethics (see here) that strongly challenged essentially every one of Harris’ key arguments. Below is a synopsis of some of the main criticisms I consolidated from various academic sources. I include them for completeness but feel free to skim to get the gist.

  1. In general his arguments are full of fallacious logic including but not limited to: internal contradictions, false assumptions, straw-men, appeals to emotion (including the Islamophobia which he cannot seem to suppress), promissory arguments, and circular reasoning.
  2. He circumvents many flaws in his reasoning by simply redefining terms. He avoids others by claiming that science and philosophy are really just the same thing. Both of these machinations are quite similar to the techniques that Ken Ham uses to avoid glaring flaws in his creationism case (see here).
  3. Many of his arguments are theoretical and predicated upon some imagined future-state capabilities of science.
  4. He presents extreme positions that pose no real ethical dilemma at all as proofs of his thesis, and then contends that science can similarly answer all the infinitely more nuanced and complex questions in-between.
  5. He begins his logical progression with a moral judgment as a given, then follows with scientific evidence to support it. Thus he avoids science having to actually answer the very fundamental questions or morality he purports that science can address.
  6. His own views are essentially indistinguishable from John Stuart Mill’s utilitarianism which says that our moral imperative should be the greatest happiness for the greatest number. However, just like Mills, Harris fails to recognize that that itself is a non-scientific moral judgment. Even if one grants him that as a moral imperative, he still fails completely, again as did Mill, to explain how science would allow one to choose between a large number of conflicting happinesses, or moreover how to factor in other intangibles like justice.
  7. He fails completely in his effort to address the “is/ought” divide and show how science can answer the “ought” questions. He seems not to even fully understand the dilemma. In fact, he explicitly claims that it is a virtue that he is not familiar with cornerstone principles of ethical philosophy – principles that he claims are incorrect or substantially different from his own. He rather puts forth worn arguments that have been definitively refuted for centuries.
  8. In his desperation to find a science of ethics, he has adopted a simplistic utilitarian starting point that makes a science of ethics possible. And in completely circular logic, he concludes that therefore utilitarianism must be true and sufficient to provide a moral basis for all ethical questions.

Let’s be clear. Harris’ main goal is to take god out of the ethics and morality equation. That’s a good thing, so why bash him for trying?

It is a good goal, but to accomplish it we don’t need to replace the god of Biblical fantasy with a god of science fantasy. I fear that Harris’ overreach (so like the hubris of Icarus) only proves the religious case better than his own. His arguments are so flawed and impractical that they may cause many people to reconsider their trust in science more skeptically than their trust in religion. His arguments may sound so implausible as to cause many to conclude that the clarity of religion is in fact essential to point science in the right direction – which is exactly the same claim the Vatican has long maintained.

And the unfortunate thing is that this is a completely unnecessary overreach. We are already directed by our better natures as guided by evolution and informed by sound objective science. Trying to establish a science of morality is not visionary and before its time. In this attempt at least it is deeply flawed and probably counterproductive.

Changing Minds

beliefs-behaviors-resultsBeliefs drive behaviors and behaviors produce real-world results. If beliefs are mistaken, those results are probably suspect. To improve results we must ensure our beliefs are valid.

But can we atheists ever convince any believer that they are wrong to put their faith in fantasies? Indeed, can anyone ever even change anyone’s mind about anything? Most people would answer this question with a resounding no! The prevailing view is that no matter what evidence or logic you put forth, people are unwilling, even incapable, of ever changing their opinion about anything – let alone their deeply held beliefs.

Do you think that is at least somewhat true? If so, let’s test it by seeing if I can change your mind about changing your mind.

You almost certainly believe that your own mind can be changed. You are probably confident that if you are presented with reasonable proof you will adjust your beliefs accordingly. Well like you, everyone else believes the very same thing about themselves. Either you are the only one with this capacity while everyone else is deluded, or you are as deluded as everyone else, or everyone else is actually quite capable of changing their minds just like you.

I’m pretty confident it’s the last option. One proof is simply that we are here. We could not have survived the gauntlet of evolution without a tremendous ability to adjust our beliefs in response to new information. It is unreasonable to think that we could have adapted to a rapidly changing world without that innate capacity. And it is consistent and reasonable to assume that this malleability cannot inherently differentiate between religious beliefs and beliefs about anything else.

Another proof is that we actually see beliefs change all around us all the time. Our beliefs have been and are being continually shaped, even transformed, by sales and marketing, education, culture, indoctrination, religion, brainwashing, media, personal experiences, life events, new information, and a host of other influences. Indeed, beliefs are some of our most fluid of ideas because they are not fettered by physical constraints. Missionaries prove this every day.

Sure, you are quick to say. It’s easy to adopt beliefs, but once formed it’s virtually impossible to eliminate them. But religion itself disproves that idea too. The mere fact that organized religion must expend such an incredible amount of resources to instill and maintain their fantasies acknowledges the inherent fragility and vulnerability of even the most deeply held beliefs.

Still, it is understandable that one might come to the conclusion that beliefs are impervious to reason. Most of us personally never seem to succeed in convincing anyone of anything. Whenever we try, whenever we put forth what we think is a clearly indisputable rational argument, we seem to be talking to a brick wall.

No doubt it is quite difficult to change minds. But that doesn’t make the effort futile. Consider that dating is one particular form of persuasion. For many of us it’s frustratingly difficult to find a date let alone true love. We can’t seem to convince anyone we’re worth dating and so we conclude that dating itself is hopeless. But people all around us do it all the time and we can too. And as with dating, there well-known techniques that have proven to work extremely well in the art of persuasion in general. These include establishing trust, reframing the debate, making it personal, making it their idea, systematically dismantling rationalizations, and moving the other party along in small incremental steps.

So we should not be discouraged if our efforts to evangelize atheism do not seem to yield perceptible results. Our collective efforts do matter. Sure, they are unlikely to be rewarded with some “come to atheism” epiphany. But we must trust that every little drip, drip, drip of reason erodes away at the brittle sandstone upon which religion is constructed and does make a real difference even if we don’t often see it.

And as my final proof, do you feel even a bit more optimistic about your chances of having a real impact on individuals and on society? If so, I have changed your mind at least a bit. If not, that only proves that I failed to make my case or that you cannot perceive how your thinking has been influenced. Either way, I rest my case.

This article written by me was first published in the New York City Atheists July Newsletter and I reprint it here with their kind permission. NYCA holds monthly meetings with great speakers on topics of general interest as well as a large number of more focused meetings and events. Even if you don’t live in NYC, you can still find tons of resources on their website (found here).

Ken Ham Crib Sheet

As a follow-up to yesterday’s blog questioning the sanity of Ken Ham (found here), I have compiled a list of the essential arguments put forth by Ken during his debate with Bill Nye. While it seems at first viewing that he commands a dizzying array of arguments, they are mostly rephrased or derivative versions of the same few silly assertions. Distilled below is pretty much the entire Creationist repertoire that he repeats over and over in different ways with great airs of authority. I added my own sometimes mostly snarky rebuttals. Feel free to use these when you feel compelled to respond quickly to friends or coworkers who repeat these delusional arguments.

ken-ham

Man is not the ultimate authority. God is.

Science agrees that man is not the ultimate authority. It simply acknowledges that verifiable and reproducible facts are.

Science has been hijacked by secularists.

Ballsy try, but it’s clearly the other way around, with creationists like Ken desperately trying to gain legitimacy by donning the mantle of science.

Some scientists are creationists.

Ken repeatedly attempts to argue by authority by trotting out testimonials from scientists who share his delusions. Yes a very few scientists are creationists – and some priests are child-molesters. What does that prove except that some priests can be immoral and some scientists can be crazy? By the way, I sincerely doubt that he would accept the literal belief of a few demented Hindi scientists as proof that the universe was created by Brahma.

Interpretations depend upon your presuppositions.

Absolutely, and the scientific method is the only method we have to prove or disprove those presuppositions. But science doesn’t start by proudly proclaiming its presupposition that the bible is the inerrant and irrefutable source of all truth.

The bible predicts things and we see them actually confirmed.

No surprise when you proclaim anything you choose in the bible to be “symbolic” and then take license to interpret those symbols however necessary to confirm your desired predictions. Nostradamus made many more correct predictions than the bible.

How could we have logic without god if we are just random?

This is a centuries-old argument that is unworthy of a first-year philosophy class. The cosmos is not random and logic has no need for god when it can depend upon physical laws and causality.

Observational science is legitimate but Historical science is not.

There is no such distinction except within Ken Ham’s addled brain. He simply fabricated this artificial distinction to dismiss any science he does not like. Science is science. But when you try to understand what qualifies as ‘Observational’ science and what qualifies as “Historical” science, you quickly see that the only criterion is whatever Ken Ham wants to believe. Anything he agrees with is by his definition the good “Observational” science. Anything he wants to deny is by his definition illegitimate “Historical” science.

You must understand that parts of the bible are Literal and other parts are Poetic.

Just as he dismisses any science he finds inconvenient as “Historical,” he conveniently dismisses anything in the bible he disagrees with as “Poetic” while anything he chooses to believe is “Literal.” It must be very convenient when you can define reality based on whatever you want to believe. But that is also the unmistakable hallmark of delusion and even insanity.

The evolutionary tree should really be organized into Kinds.

Another way Mr. Ham attempts to redefine reality to fit his insanity is in his concept of biological “Kinds.” This is a cornerstone fabrication by Mr. Ham. By imposing his completely artificial notion of “Kinds” of species as a starting point, he is then able to make ridiculous claims and suggest completely contrived flaws in evolutionary theory. By starting with his “Kinds” construct, he is then able to argue that Noah could reasonably have carried every “Kind” of animal in the Arc, that the species diversity we see today could have plausibly arisen out of his “Kinds,” and that there is no evidence of his “Kinds” evolving into another “Kind,” thus denying the evolution of species. This is of course all utter nonsense, but if he can get people to accept his premise of “Kinds” as a starting point, then he can get them to follow him down this rabbit hole into Alice in Wonderland-land. The Mad Hatter was quite inventive and clever.

You can’t know that what is true today was true in the past.

Only if you are delusional. We actually do know that the laws of chemistry and physics apply always and everywhere in our universe without exception.

You didn’t observe the past directly so you can’t know anything about it.

So then Ken can’t know anything about his family history by leafing through a photo album – he didn’t observe the events directly after all. The simple truth is that we can and do know a tremendous amount about the past. We can observe the past directly just by looking into space after all. Or we can simply study all the evidence just lying all around us like little fossilized photographs.

Dating methods don’t agree.

Technically true, but still an obvious lie. Any differences between various scientific dating methods are minuscule compared to their vast disagreement with biblical claim of 6,000 years.

Can you name one piece of technology that could only have been developed starting with a belief in molecules-to-man evolution?

This is a red-herring, an invalid diversionary question. But sure we’ll play this game. How about clones, genetically modified foods, transgenic plants and animals, hybrid species, designer bacteria, and an exploding number of patents for new life forms? The list goes on and on.

You can’t prove any instance of a new trait appearing that wasn’t already there.

If Ken merely did a simple Google search of popular articles, he might find “10 Astounding Cases of Modern Evolution” reported by Popular Science (found here). There are thousands of such examples including the sudden development of new survival traits amongst bedbugs here in New York City. But this is yet another red-herring since most changes are incredibly tiny and only accumulate into observable traits after exceedingly long periods of time.

I hope this summary helps you to recognize and respond to these laughably fallacious sorts of arguments that some Creationists put forth. Unfortunately, guys like Ken are practiced at making themselves appear to be scientifically literate and they do appear to cite a plethora of legitimate arguments raising doubt in the science of evolution, but in reality they offer only smoke floating on air.

From Belief to Delusion

When I wrote my 2008 book Belief in Science and the Science of Belief (here on Amazon), I intentionally treated belief as just, well – belief. I intentionally softened any characterizations that might seem excessively inflammatory and personal. But in this more intimate setting amongst friends like you, we can ask whether the word belief is far too weak and benign, even inaccurate, to describe many of the assertions of the Religious Right.

Remember the formal debate between Bill Nye and Ken Ham on creationism? Ham challenged Nye to debate the topic and the notable exchange took place on February 4th, 2014. You can find the debate online if you missed it (here on YouTube). If you are old enough, you might know Bill Nye as the amiable “Science Guy” from his highly-regarded science show that ran from 1993 through 1998. Mr. Nye continues to be a passionate advocate and popularist of science.

Creation Museum

“Learning” at the Creation Museum

His opponent, Mr. Ham, was and is the President of the Answers in Genesis Ministry and is a tireless evangelist preaching young Earth creationism – mainly targeting kids. Mr. Ham is a key principal behind the Creation “Museum” (website) – a Biblical-themed amusement park that you may have glimpsed in the film Religulous by Bill Maher.

As I listened to the specious and frankly ludicrous arguments put forth with such conviction by Mr. Ham (see here), I could not help but wonder whether belief is far too mealy-mouthed a word for what Ham and those like him suffer from. Is not delusion is a far more accurate word to describe his kind of thinking? And if so, is it really helpful to be so very reluctant to call it what it is?

Now, before the psychologists amongst you get all up in arms that I’m diagnosing my fellow human beings, let me assure you that I use the word delusional purely in a lay sense, not as any kind of clinical diagnosis. But just because the word has particular meaning in clinical settings, does not mean we are not allowed to use it in a more general sense. We don’t need a judge to certify certain criminal activity as criminal and we don’t need a priest to proclaim certain behaviors as evil. We are perfectly free to do so as well.

For a fair and impartial definition of delusion we can most conveniently start with Wikipedia (go to link), which defines it as follows:

“A delusion is a belief held with strong conviction despite superior evidence to the contrary. As a pathology, it is distinct from a belief based on false or incomplete information, confabulation, dogma, illusion, or other effects of perception.”

That definition establishes a very clear distinction between belief and delusion, one which is easily recognizable at least at the extremes. A belief is simply an unsupported conclusion based on insufficient or incorrect information. A delusion is a belief that persists regardless of any amount of evidence to the contrary.

In the case of Ken Ham, his creationist views go far beyond a mistaken belief based on false or incomplete information. He maintains his unalterable convictions despite incomparably superior evidence to the contrary. No doubt, he would argue that the evidence for evolution is not actually superior, but any delusional person would similarly deny all evidence contrary to their delusion. Any objectively rational person could not help but conclude that the evidence for evolution goes far beyond merely superior to overwhelming and that the convoluted arguments that Ham puts forth to deny this evidence are utterly irrational.

According to Wikipedia again, delusions are further subcategorized into four distinct groups. One of these, the “Bizarre Delusion,” is defined as follows:

“A delusion that is very strange and completely implausible; an example of a bizarre delusion would be that aliens have removed the reporting person’s brain.”

I contend that the thinking of Ken Ham and other evolution deniers should be fairly and accurately categorized as a Bizarre Delusion. Their creationist views are certainly “completely implausible” and it would be considered “very strange” if they were not so commonplace. It is important to recognize that they have studied this a lot, and do not simply hold a completely uninformed and clueless belief in creation like presumably say, Rick Perry. And they are evidently not just lying about their belief like at least some other Conservative politicians. They are truly delusional.

Words matter and they should be used accurately. In principle, if a more accurate word is available it should be used. It seems undeniable that Bizarre Delusion is a far more appropriate word than belief to describe the thinking of Ham and those who share his delusions. But words also have power, and we should avoid words that convey implications or elicit reactions we would like to avoid. So even if the bizarre thinking of Ham and others like him is in fact delusional by definition, what value is there in labeling it as such? Doesn’t that just necessarily alienate those you would like to bring around to a less delusional way of thinking?

Even considering those possible undesirable side-effects, the word belief is neither accurate nor helpful in describing these delusions. It is not merely polite and non-confrontational but it actively helps enable these delusions. It suggests that such delusional thinking is harmless and even reasonable and acceptable when sheltered under the protective umbrella of other more rational beliefs. But delusions are seldom harmless and never reasonable or acceptable. Calling this kind of delusional thinking “belief” gives it more legitimacy than it deserves. If we were to consistently refer to this kind of thinking as delusions rather than as beliefs, we would more accurately communicate the true nature and real-world implications of these tangibly harmful assertions.

Certainly using the word delusion instead of belief would elicit a much more visceral response by opponents and allies alike, but I for one would welcome that reaction. I say call a delusion a delusion and stand by the implicit assertion that such delusional thinking goes way beyond mere belief and that it is irrational, unacceptable, and harmful. Calling a delusion a delusion may be just the hit of reality that these deluded people need, or at least those influenced by them need, to honestly reconsider the soundness of their reasoning. At the very least, it may give some people, politicians in particular, some hesitation in associating themselves with these delusional ideas.

So the next time someone espouses delusionary thinking, consider calling it out (nicely) as delusion. Instead of responding with the customary “I respect your beliefs but I don’t share them,” you might say something more provocative like “sorry but I can’t give any credence to such delusions.” If the other party questions how you dare characterize their sincere, heartfelt belief as a delusion, you should be able to give them a very clear and compelling justification for your use of that word. Or just refer them to Wikipedia.

But do not overuse it. Although one could arguably call any belief in god delusional, to do so would only dilute its effectiveness. There is a wide grey spectrum between belief and delusion. Reserve the label of delusional to those like Ken Ham who are clearly at the delusional end of the spectrum.

Here is an extra credit homework question for you. If Ken Ham has clearly slipped from belief into delusion, how far has he slid down the slope from delusion to insanity?

Religion and Torture

Recently we Americans have been forced to confront real questions arising from our use of torture. Do we rationalize its use in certain circumstances but not others? Even ignoring the question of whether it actually works, does the end ever really justify the means? Is torture acceptable when our government is responsible but unacceptable when conducted by some foreign entity? Do we outright deny the validity of the Geneva Conventions or do we merely deny that what we do is technically torture? Do we view it as a necessary evil to protect our lives and freedoms?

Or do we condemn torture categorically regardless of any rationale? Do we support the prosecution of those who engage in torture regardless of their position in our government or even within our own party?

It turns out that our views on religion are a strong indicator of how we are likely to answer these important questions.

Religion has long walked hand in hand with violence, war, and torture; neither leading, neither following, but each symbiotically sustaining the other. Most of us are quick to draw an unholy relationship between radical Islam and a culture of war and torture. But we are extremely reluctant to acknowledge that a majority of Christians are also willing to embrace violence and even torture. The marriage of guns and Bible has been a long and horrific union, but the Christian embrace of torture goes back to the Inquisitions and far beyond that to the Old Testament.

ReligionAndTorture

And this tendency still persists. That is not merely a biased, anecdotal assessment based on long-abandoned barbarisms of the distant past, or even more recent cultural memories of racial atrocities perpetrated by Christian zealots during the last century. Religious rationalizations of and even engagement in violence and torture is still alive and well today. Certainly, many Christians and Muslims alike denounce violence and torture in word and deed, but amongst Christians at least, those who take a stand against torture are a statistical minority.

The Christian willingness, and even eagerness, to embrace the inhumanity of man towards man is exposed and quantified by the findings of current and credible polling studies. According to a recent Pew survey, people who attend church at least once a week are more likely to say that torture is often or sometimes justifiable. Christians in fact are often measurably ahead of the rest of the country when it comes to waging war or condoning brutality and violence. Indeed, Evangelicals supported President Bush and his fabricated Iraq war more strongly than most any other demographic.

And the Pew poll is hardly the only one confirming that this Christian embrace of violence extends to torture. A recent Washington Post/ABC News poll found that while 59% of Americans believe that the CIA treatment of suspected terrorists while held in detention was justified, the level of approval was much higher among Christians. That poll found that while 72% of non-religious people believe that the CIA treatment of detainees amounted to torture, only 39% of Evangelicals agree with that assessment. By all measures, Christians are more likely to condone torture than non-religious folk.

When the same poll asked whether the CIA “treatment” was justified, approval for this activity (whether or not you call it torture) was dramatically higher amongst all religious demographics than non-religious ones. Conversely, disapproval was far higher amongst non-religious respondents than it was for any religious demographic.

Demographic
Evangelicals
Protestants
Catholics
Non-religious
Approve
69%
75%
66%
41%
Disapprove
28%
22%
23%
53%



As is evident in these results, non-religious Americans are far more likely to view this treatment as torture and likewise to disapprove of its use than any Christian demographic. These findings directly dispute the raison d’être of religion, which is the claim that it imparts superior moral and ethical principles and that a lack of a religious foundation results in less developed moral reasoning.

We atheists and other non-religious groups clearly hold the moral high-ground on torture as well as on a wide range of critical moral and ethical issues. But we need to do far better in translating our deeply held humanist convictions into tangible actions that make the world a more humane place in which to live, starting with abolishing torture in our own country – even with regard to enemy combatants. We need to not only hold the high ground here, but build a great beacon of light upon it and shine it upon the world. We need to speak out and even march at every opportunity against violence, war, and torture and draw clear and unmistakable lines between where we stand on these issues, and the culture of violence and torture that many in the religious community would like perpetuate and even expand.

You can explore this topic further by starting with this post by Sarah Posner.